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Topic: Direct Teaching of Bhagavan Ramana: (Read 32302 times)

Sri V. Ganesan, has written a book titled Direct Teaching of Bhagavan Ramana - Self attention expounded in His own words of wisdom:

The Introduction to this book itself is a great advice about Ramana's teachings. I shall give the Introduction of this book here:

To tread the path of true spirituality, the Great Master, Bhagavan Ramana, gave immense importance to inward turned sadhana rather than to indulge in outward turned good works. The recorded Talks of the Maharshi, contained in the various published books, abound with statements confirming this, like 'Practice is very important', 'Practice, practice; more practice.' There can beno two opinions about this.

The real significance of what the Master referred to as 'practice' is revealed in the following report of an ardent sadhaka-devotee, S.S. Cohen: 'Once, the devotee who was in charge of English correspondence in the Asramam Office was unavailableand the Sarvadhikari asked Major Chadwick, who was living in the Asramam, to take his place., Chadwick refused but felt a prickof conscience for doing so. After dinner that night, when we were alone, or almost alone with Bhagavan, Cjhadwick told Him about itand asked whether he had done right. Bhagavan answered that Chadwick was doing Him greater service by meditating, therebygreatly relieving the latter's mind. (Fragrant Petals.)

There is another significant incident, reported in Ramana Smrti, in the case of Shantamma, the Asramam lady-cook. Shanatamma complained that her working all the time in the kitchen deprived her of doing meditation in the presence of Sri Bhagavan. Sri Bhagavan's reply is equally important: 'Let the hands and legs do the work and the mind be merged in meditation.

Detachment or renunciation is not giving up of things, but total non identification with things. While the early years testifyto His complete neglect of the body and its needs, in the later years, when He was recognized and made much of by multitudes,Sri Ramana revealed another aspect of detachment, non rejection of things showered on Him. He exemplified the law that 'refusingto accept is as egoistic as craving for possession.'

The freedom Sri Bhagavan gave to others to enjoy His saameepya (proximity, nearness), His soulabya (easy accessibility), explains this new aspect of detachment. This detachment shone in every act that happened around Him, every moment.The Sun's life giving heat and the Moon's cool brightness, blended in Sri Ramana's Presence.

The beauty about Sri Bhagavan's life is that all the happenings that took place during the Patala Linga, Iluppai Tree and Gurumurtamdays were later casually recounted by Him. This is, even when He was in nirvikalpa samadhi, totally absorbed within. He wasaware of happenings without. This state is rare, though not unknown to spiritual lore, and it is extolled as sahaja samadhi. In the body, yet transcending its limitations.

In the last months, while subjecting the body to repeated surgery and remaining indifferent to the excruciating pain, SriBhagavan recapitulated as it were, the old Patala Linga days. To give up dehatma buddhi and abide as the Self-eternal is the message of the Master.

Great Sages -- like Suka, Jadabharata, Ramana - have thus demonstrated that they are not the body but Pure Awarenessdwelling in a body radiating light and peace.

In this light, His last words sum up the lesson taught by fifty four years of life as Arunachala-Siva.

"I AM NOT GOING AWAY. I AM HERE. WHERE COULD I GO?"

Reign of Supreme Wisdom in the very presence of Father Arunachala! The Truth Eternal is now made manifest and available to all, not only to human seekers but even to animals and plants! The journey which began at Tiruchuzhi continued toArunachala and ended as Jyoti Rupa, the Source and the End of All!

Arunachala took up this journey in motion in the form of Ramana only to draw every one, the least of us, into the fold of Sri Ramana and start a similar journey, for returning to our Source in pure Being Awareness Bliss.

"....This embodied being from You proceeding, may through various ways of self chosen wander aimless for a while,but cannot rest till it rejoins You, the Source...Even so the individual soul must return to You, O Aruna Hill, and merge againin You alone, Ocean of Bliss!

The Chapter titled The Flight of the Flame is concluded. We shall see excerpts from other chapters in due course.

The Self is always there. It is you. There is nothing but you. Nothing can be apart from you.

You are the Self. You are already That. The fact is that you are ignorant of your blissful state. Ignorance supervenes anddraws a veil over the pure Bliss. Attempts are directed only to remove this ignorance. This ignorance consists in wrong knowledge.The wrong knowledge consists in false identification of the Self with the body, the mind, etc., This false identify must go; and,there remains the Self.

You are already the Self. Therefore realization is common to everyone. Realization knows no difference in aspirants. The verydoubt, 'Can I realize?' or the feeling, 'I have not realized' are the obstacles. Be free from these.

- Talk No. 251.

There is the Absolute Self from which a spark proceeds as from fire. The spark is called the Ego. In the case of an ignorantman, it identifies itself with an object simultaneously with its rise. It cannot remain independent of such association withobjects. This association is ajnana or ignorance, whose destruction is the objective of our efforts. If its objectifying tendencyis killed it remains pure, and also merges into the Source. The wrong identification with the body is dehatma buddhi. Thismust go.

- Talk No. 286.

Ego is I-thought. In its subtle form it remains a thought, whereas in its gross aspect it embraces the mind, the senses and the body.They disappear in deep slumber along with the ego. Still the Self is there. Similarly it will be in death.

Aham - I, is the only one. Egos are different. They are in the One Self. The Self is not affected by the ego. 'I' is only only.'I' is the Truth. Real Knowledge of the Self is an experience and not apprehension my mind.

The only useful purpose of the present birth is to turn within and realize it. There is nothing else to do.

- Talk No. 219.

If you do not make Atma Vichara, then loka vichara creeps in. That which is not, is sought of, but not that which is obvious.When once you have found what you seek, Vichara also ceases and you rest in it. As long as one is confusing the body withAtman, Atman is said to be lost and one is said to seek for it, but the Atman itself is never lost. It always exists.

- Talk No, 186.

.....All lokas even Brahma loka, do not release one from rebirth. Vide Bhagavad Gita: 'Reaching ME, there is no rebirth.....All othersare in bondage.' What is birth? It is the birth of ego. Once born you reach something; if you reach it you return also.

Therefore, leave all the verbiage! Be as you are. See who you are and remain as the Self, free from birth, going, coming and returning,.

-Talk No. 181.

To another question Sri Bhagavan said: 'How do you say 'I am'? Do you take a light to find yourself. Or did you come to know iton reading books? How?

Unless intellectually known, how to practice it? Learn it intellectually first, hen do not stop with that. Practice it.

Talk No. 40

The mind by nature is restless. Begin liberating the mind from its restlessness. Give it peace. Make it free from distractions.Train to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.

Talk No. 26.

Success begets success. If one distraction is conquered, the next is conquered and so on. Until all the are finally conquered.

Talk No, 28.

When you are told you are not the ego, realize the Reality. Why do you still identify with the ego? It is like saying, 'Don't thinkof monkey while taking medicine.